English
English version: This can be verified. The 'Bai Lu' (a collection of books) contains a document entrusting Wang to write the stele inscription for the Nan Yue Master, which is very clear. And the Daoists and laypeople of Zhu Guan (渚官, place name) craned their necks and looked forward, supporting the old and leading the young, all rushing to the ordination platform. As darkness approached, white-haired individuals gathered at the lecture seat, with over five thousand listeners. Zhu (渚), in the 'Er Ya' (尔雅, a Chinese dictionary) it says, a place in the water where one can live is called Zhou (洲), the large ones are called Zhou, and the small ones are called Zhu. Jing Zhou (荆州, a province) is called Zhu Guan, and this name already existed in the Spring and Autumn period. Du Yu (杜预, a commentator) did not understand it, and searched through all the books but found no one who could explain it. Now it says there are over five thousand listeners, it is not known in which temple. Perhaps it was after building Yu Quan Temple (玉泉寺, Jade Spring Temple), Shi Zhu Temple (十住寺, Ten Dwellings Temple), and the two temples that the precepts were given. This section of text seems as if the Great Master returned from Heng Zhou (衡州, a place name), and the Daoists and laypeople of Zhu Guan all came to welcome him. Zhang An (章安, a monk) recorded it too briefly. Giving to the village and answering the land, has not been heard of in Jing Xiang (荆襄, a region). Now that the sun of wisdom has already shone brightly, and the blessed courtyard is about to be built, therefore a monastery is established on Yu Quan Mountain (玉泉山, Jade Spring Mountain) in Dang Yang County (当阳县, a county name). Receiving the bestowed plaque from the court, it is named Yi Yin (一音, One Sound), and later changed to Yu Quan (玉泉, Jade Spring). This place was originally desolate and dangerous, with divine beasts and venomous snakes appearing. The proverb says, it is the 'den of the three poisons' (三毒之薮, greed, hatred, and delusion), those who tread there will feel fear. Establishing a temple there, there will certainly be no worries. Answering the land, like the Buddha preaching in the Deer Park (鹿苑, Mrigadava) and Parrot Forest (鹦鹉林, Parrot Grove), is all to repay past kindness. Jing Xiang, Jing Zhou in ancient times was Nan Yang Prefecture (南阳郡, Nanyang Prefecture), later changed to Jiang Ling Prefecture (江陵府, Jiangling Prefecture), and then to Xiang Yang Prefecture (襄阳府, Xiangyang Prefecture). Now it is Dang Yang County of Jing Men Army (荆门军当阳县, Jingmen Army Dangyang County), which belongs to Jiang Ling. Yu Quan Temple was originally named Yi Yin, and in the thirteenth year of Kai Huang (开皇十三年, an era name), it was bestowed the plaque named Yu Quan, because the color of the water is like jade. It is often heard that this temple was built by the divine power of the former Shu general Guan Wang (关王, Guan Yu). The records of Yu Quan Temple do not mention this. Now I have accidentally obtained the stele inscription of Yu Quan Temple, which says that Zhi Zhe (智者, a monk) arrived at Zhu Guan, ascended Nan Ji (南纪, Southern Record), and looked towards Yun Mountain (云山, Cloud Mountain), specially building a Daochang (道场, place for religious practice), viewing the scenery of Ju Mountain (沮嶂山, Ju Mountain) and Zhang Mountain, like a pile of blue, and purple clouds like a canopy. Is this a place to live? Initially, the site was chosen at Qing Xi (清溪, Clear Stream), thinking that it was narrow and difficult to accommodate the masses. Walking more than a hundred steps north of the Golden Dragon Pond (金龙池, Golden Dragon Pond), there was a large tree, lush and covering like a canopy, with a hollow center like a hermitage. So he sat cross-legged under it and entered great tranquility. Once the sky and earth were dark, the wind and rain howled, and there were countless monsters, with all kinds of strange shapes and appearances. --------------------------------------------------------------------------------
Chinese
攒簇师前将欲为害。又有巨蟒长十余丈。张口砺牙意欲食啖。复有阴魔列阵炮矢雨下。经一七日了无惧色。师悯之曰。汝所为者生死幻梦。贪着众业不自悲悔。犹来恼吾耶。言讫俱灭不见。一夕云雾开爽月明如昼。有二圣者部从威仪如王者状。长者美髯而丰厚。少者褁帽而秀发。师遂顾问圣者何来。曰。予乃蜀前将军关羽儿子日平。以战功故常镇是邦。此山号三毒山。自古迄今人迹罕到。唯龙蛇虎豹妖精鬼魅之所窟宅。大德圣师何枉神足。贫道自天台过。欲于此处建立道场。少酬生成之德。神曰。果如是。弟子当为造寺化供。以延十方清众何如。此去一舍地。有山状如覆舡。其土深厚。形势将旺。弟子于此建寺。愿师禅定七日。言讫而退。师既出定。大厦告成。楩楠交错。栋宇峥嵘。丹䑾鲜明。金碧相照。迎请师居聚众演法。一日神曰。弟子在昔用兵讨伐。脍肝𧢲肉恣纵贪嗔。今日何幸。得闻无上菩提出世间法。今已洗心涤虑求戒品。永芘佛乘乘教化群生。师从其请。为之秉炉传授。自此齐洁愈更精明(已上前碑文也)。续僧二十七云。释法行者。言多卓异。或居山谷。时入市廛。每往清溪。路由覆舡山顶。见泉流茂木。乃顾曰。十年后当有大福慧人营建伽蓝。乃智者来仪。果成先告。今知行师预晓前意。乃圣人也。 决者。定也。三毒既伏。何所忧虑乎。 是春夏旱。百姓咸谓神怒。故智者躬至泉源灭此邪见。口自咒愿。手又撝略。随所指处。重云叆叇笼山而来。长虹焕烂从泉而起。风雨冲溢歌咏满路。 当时龙占其境。智者于金龙池侧以建玉泉。百姓龙怒不雨矣。撝略者。撝谓指获。略谓法。即是持咒也。 荆州总管上柱国宜阳公王积。到山礼拜。战汗不安。出而言曰。积屡经军阵。临危更勇。未尝怖惧顿如今日。 隋书列传第五云。王世积。阐熙新国[虫*暗]人。父雅。周朝持节开国仪同三司。世积容貌魁岸。要带十围。风神爽拔。有杰人之表。高祖受禅。封宜阳公。平陈后进位柱国荆州总管。及起辽东之役为行军元帅。至柳城遇疾回。拜凉州总管。谋反事泄坐诛。 其年王使奉迎。 开皇十四年二月二十二日。其时文帝徴王入朝。故书云。弟子今入朝觐。行次峡州。驰仰之诚与时而积。故遣使迎。希便进道。来月下旬唯迟祇接。书在百录更不尽书。开皇十一年王虽受戒。意旨未尽。智者其时急有南岳荆州之行。故匆遽而去。王既瞻望。故重有迎者也。 荆人违觐。向方遥礼。临岐望绝。 智者答恩建玉泉．十住两寺竟。故别父老意返天台。彼处乡人攀违不得。觐奉迳 现代汉语译本：决者，是决定的意思。三毒（贪嗔痴）既然已经被降伏，还有什么可忧虑的呢？ 那年春夏发生旱灾，百姓都说是神灵发怒。因此智者大师亲自来到泉水的源头，破除这种邪见。他口中念诵咒语，手中比划手势。随着他手指的方向，浓厚的云层从山间涌来，绚丽的彩虹从泉水中升起。狂风暴雨倾泻而下，人们载歌载舞，充满喜悦。 当时有龙占据着那片地方，智者大师在金龙池旁边建造了玉泉寺。百姓担心龙会因此发怒而不降雨。‘撝略’，‘撝’是指挥、指引，‘略’是方法，也就是持咒的意思。 荆州总管、上柱国宜阳公王积，到山中礼拜，吓得战战兢兢，非常不安。出来后他说：‘我王积多次经历军阵，面临危难更加勇敢，从未像今天这样感到恐惧。’ 《隋书·列传第五》记载：王世积，是阐熙新国[虫*暗]人。他的父亲王雅，在北周朝担任持节、开国仪同三司。王世积容貌魁梧，腰围十围，风度神采英俊挺拔，有杰出人物的仪表。隋文帝杨坚接受禅让后，封他为宜阳公。平定南陈后，晋升为柱国、荆州总管。后来隋炀帝发起征讨辽东的战役，王世积担任行军元帅。到达柳城后生病返回，被任命为凉州总管。因谋反事情败露而被处死。 那年王积派使者前去奉迎智者大师。 开皇十四年二月二十二日，当时隋文帝征召王积入朝，所以信中写道：‘弟子现在要入朝觐见，走到峡州。仰慕之情与日俱增，所以派使者前去迎接，希望大师能够尽快启程，下个月下旬就能恭敬地迎接您。’信件内容都在百录中，这里就不全部写出了。开皇十一年王积虽然受了戒，但对佛法的理解还不透彻。智者大师当时急着要去南岳和荆州，所以匆忙离开了。王积一直盼望着大师的到来，所以再次派人前去迎接。 荆州百姓无法亲自觐见大师，只能朝着大师的方向遥遥礼拜。临别之际，翘首盼望，直到身影消失不见。 智者大师为了报答恩情，建造了玉泉寺、十住寺和两座寺庙后，打算告别父老乡亲返回天台山。当地的乡亲们拉着他的衣服不让走，想要亲自侍奉大师。
English
English version: ‘Jue’ (決) means to decide. Since the three poisons (greed, hatred, and delusion) have been subdued, what is there to worry about? That year, there was a drought in spring and summer, and the people all said that the gods were angry. Therefore, Zhi Zhe (智者) himself went to the source of the spring to destroy this heretical view. He chanted mantras with his mouth and gestured with his hands. As he pointed, heavy clouds came from the mountains, and a brilliant rainbow rose from the spring. The wind and rain poured down, and people sang and danced, full of joy. At that time, a dragon occupied that area. Zhi Zhe built Yuquan Temple (玉泉寺) next to the Golden Dragon Pond (金龙池). The people were worried that the dragon would be angry and would not send rain. ‘Huilüe’ (撝略), ‘hui’ (撝) means to command or guide, and ‘lüe’ (略) means method, which is to hold mantras. Wang Ji (王積), the Chief Administrator of Jingzhou (荊州) and Shangzhuguo (上柱國), the Duke of Yiyang (宜陽公), went to the mountain to worship, trembling with fear and unease. After coming out, he said, ‘I, Wang Ji, have experienced many battles and become braver in the face of danger, but I have never been as afraid as I am today.’ The fifth biography in the Book of Sui (隋書) states: Wang Shiji (王世積) was from Chanxi Xinguo [虫*暗]. His father, Wang Ya (王雅), served as Chijie (持節), Kaiguoyi Tong Sansi (開國儀同三司) in the Northern Zhou Dynasty. Wang Shiji had a tall and strong appearance, with a waist circumference of ten spans. He had a dashing and outstanding demeanor, with the appearance of an outstanding person. After Emperor Gaozu (高祖) received the abdication, he enfeoffed him as the Duke of Yiyang. After pacifying the Chen Dynasty (陳朝), he was promoted to Zhuguo (柱國) and Chief Administrator of Jingzhou. Later, when Emperor Yang (隋煬帝) launched the campaign against Liaodong (遼東), Wang Shiji served as the Commander of the Army. He fell ill and returned to Liucheng (柳城), and was appointed as the Chief Administrator of Liangzhou (涼州). He was executed for plotting a rebellion. That year, Wang Ji sent an envoy to welcome Zhi Zhe. On February 22nd of the fourteenth year of the Kaihuang era (開皇十四年), Emperor Wen (文帝) summoned Wang Ji to the court, so the letter said, ‘Your disciple is now going to court, and has reached Xia Prefecture (峽州). My admiration grows with each passing day, so I am sending an envoy to welcome you, hoping that you can set off as soon as possible, and I will be able to respectfully receive you in the late next month.’ The contents of the letter are all in the Bailu (百錄), so I will not write them all out here. Although Wang Ji took refuge in the Three Jewels in the eleventh year of the Kaihuang era, his understanding of Buddhism was not thorough. Zhi Zhe was in a hurry to go to Nanyue (南岳) and Jingzhou at that time, so he left in a hurry. Wang Ji had been looking forward to Zhi Zhe's arrival, so he sent someone to welcome him again. The people of Jingzhou could not personally see the master, so they could only worship in the direction of the master. At the time of parting, they looked forward until the figure disappeared. Zhi Zhe built Yuquan Temple, Shizhu Temple (十住寺), and two other temples to repay his kindness, and then planned to bid farewell to the elders and return to Tiantai Mountain (天台山). The local villagers grabbed his clothes and refused to let him go, wanting to serve the master personally. -------------------------------------------------------------------------------- 礼清姿。望断行[舟*司]矣。
Chinese
既而重履江淮。道俗再驰。欣戴大王。尸波罗蜜先到彼岸。智波罗蜜今从禀受。 既而者。荆人望断之语也。智者重反杨州。而晋王行次陕。故遣使至江都迎也。先受戒竟。今求请净名疏。故云今从禀受等也。 请文云。弟子多幸。谬禀师资。无量劫来悉凭开悟。色心无作。昔年虔受。身虽疏漏。心护明珠。定品禅枝并散归静。荷国镇藩为臣为子。岂籍四缘能入三昧。电光断结其类实多。慧解脱人厥朋不少。即日欲伏膺智断。率先名教。永泛法流。兼用治国。未知底滞可开化不。师严道尊可降意不。宿世根浅可发萠不。菩萨应机可逗时不。书云。人生在三。事之如一。况谭释典而不从师。今之慊言备历素款成就事。请弃饰辞。 此请文。百录题目谓王谢天冠仍请净名义疏。略去前九十七字。其间语句亦有差者。想章安拣治如此也。色心无作者。如云不起而已起则性无作。假色。大乘戒体也。定品禅枝者。四禅八定枝林功德也。四缘者。一荷国。二镇藩。三为臣。四为子。有此四缘岂能入三昧耶。电光断结者。如阿难入电光三昧断结证四果。又如遗教经云。譬如夜见电光即得见道是也。惠解脱人修三念处成三解脱。如常辨。人生在三者。君臣．父子．师资。诸 现代汉语译本： 礼敬清净的姿态。遥望远方，船只已经消失不见。 不久之后，再次踏上江淮之地。僧俗两界再次奔走相告。欣喜地拥戴大王，以尸波罗蜜（持戒的完美）率先到达彼岸，现在要从您这里禀受智波罗蜜（智慧的完美）。 '既而'，是荆州人遥望远方船只消失时所说的话。智者（指智顗）再次返回扬州，而晋王当时在陕地，所以派遣使者到江都迎接他。之前已经受过戒，现在请求讲解《净名经疏》，所以说现在要从您这里禀受等等。 请疏的文书中说：'弟子非常幸运，有幸禀受师长的教诲。无量劫以来，都仰仗师长的开悟。色（物质）和心（精神）本无造作。往年虔诚地接受教诲，虽然身体有所疏漏，但内心守护着明珠般的戒律。定品（禅定）和禅枝（禅定的分支）都散归于寂静。身负国家重任，镇守边疆，作为臣子和儿子，怎么能凭借这四种牵绊进入三昧（禅定）呢？像闪电般断除烦恼的例子实在很多，具有智慧解脱的人也不少。今天就想学习您的智慧和决断，率先垂范名教，永远在佛法之流中畅游，并用佛法来治理国家。不知道有什么障碍可以开导化解吗？师长的威严和道的尊贵可以降低一些吗？宿世的根基浅薄可以使其萌发吗？菩萨应机施教可以适应时机吗？' 书中说：'人生有三种最重要的关系，要像对待一件事情一样认真对待。' 更何况是谈论佛经而不跟随老师呢？现在这些谦逊的话语，都详细地陈述了以往的款曲，希望能成就此事。请抛弃华丽的辞藻。 这段请疏的文字，在百录的题目中说是王谢天冠仍然请求《净名经义疏》。省略了前面的九十七个字，其中的语句也有差异。想必是章安尊者整理校对时如此处理的。'色心无作'，就像云不生起一样，即使生起，其自性也是无造作的。假色，指的是大乘戒体。'定品禅枝'，指的是四禅八定等禅定所生的功德。'四缘'，指的是一、身负国家重任；二、镇守边疆；三、作为臣子；四、作为儿子。有这四种牵绊，怎么能进入三昧呢？'电光断结'，例如阿难尊者进入电光三昧断除烦恼证得四果。又如《遗教经》中说，'譬如在黑夜中见到闪电，就能见到道路'。'慧解脱人'，修习三种念处成就三种解脱，如常所说。'人生在三'，指的是君臣、父子、师资这三种关系。